, while abundance refers to riches. Therefore
lust is not properly about venereal desires and pleasures.

Obj. 2: Further, it is written (Prov. 20:1): "Wine is a lustful
[Douay: 'luxurious'] thing." Now wine is connected with pleasure of
meat and drink. Therefore these would seem to be the matter of lust.

Obj. 3: Further, lust is defined "as the desire of wanton pleasure"
[*Alexander of Hales, Summ. Theol. ii, cxvli]. But wanton pleasure
regards not only venereal matters but also many others. Therefore
lust is not only about venereal desires and pleasures.

_On the contrary,_ To the lustful it is said (De Vera Relig. iii
[*Written by St. Augustine]): "He that soweth in the flesh, of the
flesh shall reap corruption." Now the sowing of the flesh refers to
venereal pleasures. Therefore these belong to lust.

_I answer that,_ As Isidore says (Etym. x), "a lustful man is one who
is debauched with pleasures." Now venereal pleasures above all
debauch a man's mind. Therefore lust is especially concerned with
such like pleasures.

Reply Obj. 1: Even as temperance chiefly and properly applies to
pleasures of touch, yet consequently and by a kind of likeness is
referred to other matters, so too, lust applies chiefly to venereal
pleasures, which more than anything else work the greatest havoc in a
man's mind, yet secondarily it applies to any other matters
pertaining to excess. Hence a gloss on Gal. 5:19 says "lust is any
kind of surfeit."

Reply Obj. 2: Wine is said to be a lustful thing, either in the sense
in which surfeit in any matter is ascribed to lust, or because the
use of too much wine affords an incentive to venereal pleasure.

Reply Obj. 3: Although wanton pleasure applies to other matters, the
name of lust has a special application to venereal pleasures, to
which also wantonness is specially applicable, as Augustine remarks
(De Civ. xiv, 15, 16).
_______________________

SECOND ARTICLE [II-II, Q. 153, Art. 2]

Whether No Venereal Act Can Be Without Sin?

Objection 1: It would seem that no venereal act can be without sin.
For nothing but sin would seem to hinder virtue. Now every venereal
act is a great hindrance to virtue. For Augustine says (Soliloq. i,
10): "I consider that nothing so casts down the manly mind from its
height as the fondling of a woman, and those bodily contacts."
Therefore, seemingly, no venereal act is without sin.

Obj. 2: Further, any excess that makes one forsake the good of reaso